Boston, January the 15th, 169¾.

Mr. R. C.

WHEREAS you intimate your desires, that what's not fairly (I take it for granted you mean truly also,) represented in a Paper you lately sent me, containing a pretended Narrative of a Visit by my Father and self to an Afflicted Young woman, whom we apprehended to be under a Diabolical Possession, might be rectified: I have this to say, as I have often already said, that do I scarcely find any one thing in the whole Paper, whether respecting my Father or self, either fairly or truly represented. Nor can I think that any that know my Parents Circumstances, but must think him deserving a better Character by far, than this Narrative can be thought to give him. When the main design we managed in [20] Visiting the poor Afflicted Creature, was to prevent the Accusations of the Neighbourhood; can it be fairly represented that our design was to draw out such Accusations, which is the representation of the Paper. We have Testimonies of the best Witnesses and in Number not a few, That when we asked Rule whether she thought she knew who Tormented her? the Question was but an Introduction to the Solemn charges which we then largely gave, that she should rather Dye than tell the Names of any whom she might Imagine that she knew. Your Informers have reported the Question, and report nothing of what follows, as essential to the giving of that Question: And can this be termed a piece of fairness? Fair it cannot be, that when Ministers Faithfully and Carefully discharge their Duty to the Miserable in their Flock, little bits, scraps and shreds of their Discourses, should be tackt together to make them contemtible, when there shall be no notice of all the Necessary, Seasonable, and Profitable things that occurr'd, in those Discourses; And without which, the occasion of the lesser Passages cannot be understood; and yet I am furnished with abundant Evidences, ready to be Sworn, that will possitively prove this part of unfairness, by the above mention'd Narrative, to be done both to my Father and self. Again, it seems not fair or reasonable that I should be expos'd, for which your self (not to say some others) might have expos'd me for, if I had not done, viz. for discouraging so much Company from flocking about the Possest Maid, and yet, as I perswade myself, you cannot but think it to be good advice, to keep much Company from such haunted Chambers; besides the unfairness doth more appear, in that I find nothing repeated of what I said about the advantage, which the Devil takes from too much Observation and Curiosity.[45]

In that several of the Questions in the Paper are so Worded, as to carry in them a presupposal of the things inquired after, to say the best of it is very unfair: But this is not all, the Narrative contains a number of Mistakes and Falshoods; which were they wilful and design'd, might justly be termed gross Lies. The representations are far from true, when 'tis affirm'd my Father and self being come into the Room, I began the Discourse; I hope I understand breeding a little better than so: For proof of this, did occasion serve, sundry can depose the contrary.

'Tis no less untrue, that either my Father or self put the Question, how many Witches sit upon you? We always cautiously avoided that expression; It being contrary to our inward belief: All the standers by will (I believe) swear they did not hear us use it (your Witnesses excepted) and I tremble to think how hardy those woful Creatures must be, to call the Almighty by an Oath, to so false a thing. As false a representation 'tis, that I rub'd Rule's Stomach, her Breast not being covered. The Oath of the nearest Spectators, giving a true account of that matter [21] will prove this to be little less than a gross (if not a doubled) Lie; and to be somewhat plainer, it carries the Face of a Lie contrived on purpose (by them at least, to whom you are beholden for the Narrative) Wickedly and Basely to expose me. For you cannot but know how much this representation hath contributed, to make People believe a Smutty thing of me; I am far from thinking, but that in your own Conscience you believe, that no indecent Action of that Nature could then be done by me before such observers, had I been so Wicked as to have been inclin'd to what is Base. It looks next to impossible that a reparation shoud be made me for the wrong done to, I hope, as to any Scandal an unblemish'd, tho' weak and small Servant of the Church of God. Nor is what follows a less untruth, that 'twas an Attendant and not myself who said, if Rule knows who Afflicts her, yet she wont tell. I therefore spoke it that I might encourage her to continue in that concealment of all Names whatsoever; to this I am able to furnish myself with the Attestation of Sufficient Oaths. 'Tis as far from true, that my apprehension of the Imp, about Rule, was on her Belly, for the Oaths of the Spectators, and even of those that thought they felt it, can testify that 'twas upon the Pillow, at a distance from her Body. As untrue a Representation is that which follows, Viz. That it was said unto her, that her not Apprehending of that odd palpable tho' not visible, Mover was from her Fancy, for I endeavoured to perswade her that it might be but Fancy in others, that there was any such thing at all. Witnesses every way sufficient can be produced for this also. 'tis falsely represented that my Father felt on the Young-woman after the appearance mentioned, for his hand was never near her; Oath can sufficiently vindicate him. 'Tis very untrue, that my Father Prayed for perhaps half an Hour, against the power of the Devil and Witchcraft, and that God would bring out the Afflictors. Witnesses of the best Credit, can depose, that his Prayer was not a quarter of an Hour, and that there was no more than about one clause towards the close of the Prayer, which was of this import; and this clause also was guarded with a singular wariness and modesty, viz. If there were any evil Instruments in this matter God would please to discover them: And that there was more than common reason for that petition I can satisfie any one that will please to Inquire of me. And strange it is, that a Gentleman that from 18 to 54 hath been an Exemplary Minister of the Gospel; and that besides a station in the Church of God, as considerable as any that his own Country can afford, hath for divers years come off with honour, in his Application to three Crown'd Heads, and the chiefest Nobility of three Kingdoms, knows not yet how to make one short Prayer of a quarter of an hour, but in New-England he must be Libell'd for it. There are divers other down-right mistakes, which you [22] have permitted yourself, I would hope, not knowingly, and with a Malicious design, to be receiver or Compiler of, which I shall now forbear to Animadvert upon. As for the Appendix of the Narrative I do find myself therein Injuriously treated, for the utmost of your proof for what you say of me, amounts to little more than, viz. Some People told you, that others told them, that such and such things did pass, but you may assure yourself, that I am not unfurnish'd with Witnesses, that can convict the same. Whereas you would give me to believe the bottom of these your Methods, to be some dissatisfaction about the commonly receiv'd Power of Devils and Witches; I do not only with all freedom offer you the use of any part of my Library, which you may see cause to peruse on that Subject, but also if you and any else, whom you please, will visit me at my Study, yea, or meet me at any other place, less inconvenient than those by you propos'd; I will with all the fairness and calmness in the World dispute the point. I beg of God that he would bestow as many Blessings on you, as ever on myself, and out of a sincere wish, that you may be made yet more capable of these Blessings, I take this occasion to lay before you the faults (not few nor small ones neither) which the Paper contained, you lately sent me, in order to be Examined by me. In case you want a true and full Narrative of my Visit, whereof such an indecent Traversty (to say the best) hath been made, I am not unwilling to communicate it, in mean time must take liberty to say, 'Tis scarcely consistent with Common Civility, much less Christian Charity, to offer the Narrative, now with you, for a true one, till you have a truer, or for a full one, till you have a fuller. Your Sincere (tho' Injur'd) Friend and Servant,

C. MATHER.

The Copy of a Paper Receiv'd with the above Letter.

I DO Testifie that I have seen Margaret Rule in her Afflictions from the Invisible World, lifted up from her Bed, wholly by an Invisible force, a great way towards the top of the Room where she lay; in her being so lifted, she had no Assistance from any use of her own Arms or Hands, or any other part of her Body, not so much as her Heels touching her Bed, or resting on any support whatsoever. And I have seen her thus lifted, when not only a strong Person hath thrown his whole weight a cross her to pull her down; but several other Persons have endeavoured, with all their might, to hinder her from being so raised up, which I suppose that several others will testifie as well as myself, when call'd unto it. Witness my Hand,

SAMUEL AVES.[46]

WE can also Testifie to the substance of what is above Written, and have several times seen [23] Margaret Rule so lifted up from her Bed, as that she had no use of her own Lims to help her up, but it was the declared apprehension of us, as well as others that saw it, impossible for any hands, but some of the Invisible World to lift her.

WE, whose Names are under-writted do testifie, That one Evening when we were in the Chamber where Margaret Rule then lay, in her late Affliction, we observed her to be, by an Invisible Force, lifted up from the Bed whereon she lay, so as to touch the Garret Floor, while yet neither her Feet, nor any other part of her Body rested either on the Bed, or any other support, but were also by the same force, lifted up from all that was under her, and all this for a considerable while, we judg'd it several Minutes; and it was as much as several of us could do, with all our strength to pull her down. All which happened when there was not only we two in the Chamber, but we suppose ten or a dozen more, whose Names we have forgotten,

Copia

THOMAS THORNTON.[48]

William Hudson[49] Testifies to the substance of Thorntons Testimony, to which he also hath set his Hand.

Boston, January 18, 1693.

Mr. Cotton Mather,

Reverend SIR,

YOURS of the 15th Instant, I receiv'd yesterday; and soon found I had promised myself too much by it, viz, Either concurrence with, or a denial of those Fundamentals mentioned in mine, of Novemb. the 24th. finding this waved by an Invitation to your Library, &c. I thank God I have the Bible, and do Judge that sufficient to demonstrate that cited Head of Mr. Gaule, to be a Truth, as also those other Heads mentioned, as the Foundations of Religion. And in my apprehension, if it be asked any Christian, whether God governs the World, and whether it be he only can Commissionate Devils, and such other Fundamentals, He ought to be as ready as in the Question, who made him? (a little Writing certainly might be of more use, to clear up the controverted points, than either looking over many Books in a well furnish'd Library, or than a dispute, if I were qualified for it; the Inconveniencies of Passion being this way best avoided) And am not without hopes that you will yet oblige me so far, as to consider that Letter, and if I Err, to let me see it by Scripture, &c.

Yours, almost the whole of it, is concerning the Narrative I sent to you, and you seem to intimate as if I were giving Characters, Reflecti[24]ons, and Libell's, &c. concerning yourself and Relations; all which were as far from my thoughts, as ever they were in writing after either yourself, or any other Minister. In the front you declare your apprehension to be, that the Afflicted was under a Diabolical Possession, and if so, I see not how it should be occasion'd by any Witchcraft (unless we ascribe that Power to a Witch, which is only the Prerogative of the Almighty, of Sending or Commissionating the Devils to Afflict her.) But to your particular Objections against the Narrative; and to the first my intelligence not giving me any further, I could not insert that I knew not. And it seems improbable that a Question should be put, whether she knew (or rather who they were) and at the same time to charge her, and that upon her Life, not to tell, and if you had done so, I see but little good you could promise yourself or others by it, she being Possest, as also having it inculcated so much to her of Witchcraft. And as to the next Objection about company flocking, &c. I do profess my Ignorance, not knowing what you mean by it. And Sir, that most of the Questions did carry with them a presupposing the things inquired after, is evident, if there were such as those relating to the Black-man and a Book, and about her hearing the Prayer, &c. (related in the said Narrative, which I find no Objection against.) As to that which is said of mentioning yourself first discoursings and your hopes that your breeding was better (I doubt it not) nor do I doubt your Father might first apply himself to others; but my intelligence is, that you first spake to the Afflicted or Possessed, for which you had the advantage of a nearer approach. The next two Objections are founded upon mistakes: I find not in the Narrative any such Question, as how many Witches sit upon you? and that her Breast was not covered, in which those material words, (with the Bed-Cloaths) are wholly omitted; I am not willing to retort here your own Language upon you; but can tell you, that your own discourse of it publickly, at Sir W. P's Table, has much more contributed to, &c. As to the Reply, if she could she would not tell, whether either or both spake it it matters not much. Neither does the Narrative say you felt the live thing on her Belly; tho I omit now to say what further demonstrations there are of it. As to that Reply, that is only her fancy, I find the word (her) added. And as to your Fathers feeling for the live Creature after you had felt it, if it were on the Bed it was not so very far from her. And for the length of his Prayer, possibly your Witnesses might keep a more exact account of the time than those others, and I stand not for a few Minutes. For the rest of the Objections I suppose them of less moment, if less can be (however shall be ready to receive them, those matters of greatest concern I find no Objections against) these being all that yet appear, it may be thought that if the Narrative be not [25] fully exact, it was as near as Memory could bear away; but should be glad to see one more perfect (which yet is not to be expected, seeing none writ at the time.) You mention the appendix, by which I understand the Second Visit, and if you be by the possessed belyed (as being half an hour with her alone (excluding her own Mother) and as telling her you had Prayed for her Nine times that day, and that now was her Laughing time, she must Laugh now) I can see no Wonder in it; what can be expected less from the Father of Lies, by whom, you Judge, she was possest.

And besides the above Letter, you were pleased to send me another Paper containing several Testimonies of the Possessed being lifted up, and held a space of several Minutes to the Garret floor, &c. but they omit giving the account, whether after she was down they bound her down: or kept holding her: And relate not how many were to pull her down, which hinders the knowledge what number they must be to be stronger than an Invisible Force. Upon the whole, I suppose you expect I should believe it; and if so, the only advantage gain'd, is that which has been so long controverted between Protestants and Papists, whether miracles are ceast, will hereby seem to be decided for the latter; it being, for ought I can see, if so, as true a Miracle as for Iron to swim, and that the Devil can work such Miracles.

But Sir, leaving these little disputable things, I do again pray that you would let me have the happiness of your approbation or confutation of that Letter before referred to.

And now, Sir, that the God of all Grace may enable us Zealously to own his Truths, and to follow those things that tend to Peace, and that yourself may be as an useful Instrument in his hand, effectually to ruin the remainders of Heathenish and Popish Superstitions, is the earnest desire and prayer of yours to command, in what I may.

R. C.

Postscript—Sir, I here send you the Coppy of a paper that lately came to my Hands, which tho' it contains no Wonders, yet is remarkable, and Runs thus.

An account of what an Indian told Captain Hill,[50] at Saco-Fort.

THE Indian told him that the French Ministers were better than the English, for before the French came among them there were a great many Witches among the Indians, but now there were none, and there were much Witches among the English Ministers, as Burroughs, who was Hang'd for it.

Were I disposed to make reflections upon it, I suppose you will Judge the Field large, enough, but I forbear, as above. R. C.

[26] Boston Feb. the 19th, 1693.

Reverend Sir, Having received as yet no Answer to mine of Novemb. the 24th. except an offer to peruse Books, &c. relating to the Doctrinals therein contain'd: Nor to my last of January the 18th. In which I did again pray that if I err'd I might be shewed it by Scripture, Viz. in believing that the Devils bounds are sett, which he cannot pass; that the Devils are so full of Malice that it cant be added to by Mankind: That where he hath power he neither can nor will omit Executing it; That it's only the Almighty that sets bounds to his rage, and that only can commissionate him to hurt or destroy any; And consequently to detest as erroneous and dangerous, the belief that a Witch can Commissionate Devils to Afflict Mortals; That he can at his or the Witches pleasure assume any shape: That Hanging or Chaining of Witches can lessen his Power of Afflicting, and restore those that were, at a distance, Tormented by him. And whether Witchcraft ought to be understood now in this Age, to be the same that it was when the Divine Oracles were given forth, particularly, those quoted by Mr. Gaule in that cited Head (Wonders of the Invisible World;[51] Mr. Gaules IV. Head, to discover Witches) which do so plainly shew a Witch, in Scripture-sense to be one that maligne, &c. And that pretend to give a Sign in order to seduce, &c. For I have never understood in my time, any such have Suffered as Witches, tho' sufficiently known; But the only Witch now inquired after, is one that is said to become so by making an Explicit Covenant with the Devil, i. e. the Devil appearing to them, and making a compact mutually, promising each to other, testified by their signing his Book, a material Book, which he is said to keep and that thereby they are Intituled to a power, not only to Afflict others, but such as is truly exorbitant, if not highly intrenching upon the prerogative of him, who is the Soveraign being; For who is he that saith, and it cometh to pass, when the Lord commandeth it not.

Such explicit Covenant being as is said in this Age reckoned essential to compleat a Witch: Yet I finding nothing of such covenant (or power thereby obtain'd) in Scripture, and yet a Witch therein so fully describ'd, do pray that if there be any such Scriptures I may be directed to them, for as to the many Legends in this case I make no account of them; I Read indeed of a Covenant with Death and with Hell, but suppose that to be in the Heart (or Mental) only, and see not what use such explicit one can be of between Spirits, any further than as 'tis a Copy of that Mental which is in the Heart. The dire effects and consequences of such notion may be found written in indelible Roman Characters of Blood in all Countryes where they have prevail'd, and what can less be [27] expected when Men are Indicted for that, which, as 'tis impossible to prove so, for any to clear himself of, Viz, Such explicit Covenant with the Devil, and then for want of better Evidence, must take up with such as the Nature of such secret Covenant can bear, as Mr. Gaule hath it, i. e. Distracted Stories, and strange and Foreign Events, &c. Thereby endeavouring to find it, though by it's but supposed effects; By the same Rules that one is put to purge himself of such Compact, by the same may all Mankind.[52]

This then being so Important a case, it concerns all to know what Foundations in Scripture is laid for such a Structure; For if they are deficient of that Warrant, the more Eminent the Architects are the more dangerous are they thereby rendered, &c. These are such considerations as I think will vindicate me in the esteem of all Lovers of Humanity, in my endeavours to get them cleared. And to that End, do once more pray, that you would so farr oblige me as to give your Approbation or Confutation of the above Doctrinals; But if you think silence a Vertue in this case, I shall (I suppose) so far comply with it as not to loose you any more time to look over my papers. And if any others will so far oblige me, I shall not be ungrateful to them; Praying God to guide and prosper you, I am, Sir, yours to my power,

R. C.

(He that doth Truth, cometh to the Light.)

Boston April the 16th, 1694.

Mr. Cotton Mather.

Reverend Sir,

HAVING as yet Received no Answer to my last, touching the Doctrinals therein referred to, tho' at the delivery of it, you were pleased to promise the Gentleman that presented it, that I should have it, and after that you acqainted the same Gentleman that you were about it. The length of time since those promises, makes me suppose you are preparing something for the Press (for I would not question your veracity) do think it may not be amiss, when you do any thing of that Nature for the publick view, that you also explain some passages of some late Books of yours and your Relations, which are hard to be understood, to Instance in a few of many Wonders of the Invisible World, pag. 17. [Plagues are some of these woes with which the Devil causes our Trouble, pag. 18. Hence come such Plagues as that besom of destruction which within our Memory swept away such a throng of People from one English city, in one Visitation. Wars are some of those woes with which the Devil causes our Trouble, pag. 16. Hence 'tis that the Devil like a Dragon keeping a Guard upon such Fruits as would refresh a Languishing World, has hindered Mankind for many Ages from hitting upon those usefull Inventions. The benighted World must Jogg on for thousands of Years, without the knowledge of the Load-stone, Printing and Spectacles, pag. 10, It is [28] not likely that every Devil does know every Language. 'Tis possible the Experience, or if I may call it so, the Education of all Devils is not alike; Cases of conscience, page 63. The Devil has inflicted on many the Disease call'd Lycanthropia.[53]

Memor. provid. Relat. to Witch. Disc. on Wit. pag. 24. I am also apt to think that the Devils are seldom able to hurt us in any of our exteriour concerns, without a Commission from some of our fellow Worms. When foul Mouth'd Men shall wish harm to their Neighbours, they give a Commission to the Devil to perform what they desire, and if God should not Mercifully prevent, they would go thro' with it; Hear this you that in wilde Passion will give every thing to the Devil; Hear it you that bespeak a Rot, a Pox, or a Plague, on all that shall provoke you; I here Indict you as Guilty of Hellish Witchcraft in the Sight of God. More Wonders of the Invisible World, pag. 49. They each of them have their Spectres or Devils Commissioned by them and representing of them, pag. 14. But such a permission from God for the Devil to come down and break in upon Mankind must often times be accompanied with a Commission from some of Mankind itself, Inchantments Encountered. These Witches have driven a Trade of Commissionating their confederate Spirits, to do all sorts of Mischiefs to their Neighbours, pag. 50. They have bewitched some even so farr, as to make them Self-destroyers, pag. 144. As I am abundantly satisfied, that many of the Self-murders committed here, have been the effects of a cruel and Bloody Witchcraft, letting fly Dæmons upon the Miserable Seneca's, pag. 51. We have seen some of their Children so Dedicated to the Devil, that in their Infancy the Imps have sucked them. Cases of conscience, pag. 24. They bequeath their Dæmons to their Children as a Legacy, by whom they are often assisted to see and do things beyond the Power of Nature, pag. 21. There are in Spain a sort of People call'd Zahurs,[54] that can see into the Bowels of the Earth. [On Tuesdays and Fridays,] (and to add) that in pag. 49. The words are [For the Law of God allows of no Revelation from any other Spirit but himself, Isa. viii. 19. It is a Sin against God to make use of the Devils help, to know that which cannot be otherways known; and I testify against it as a great transgression, which may Justly provoke the Holy one of Israel, to let loose Devils on the whole Land.] Altho the Devils Accusation may be so far regarded, as to cause an inquiry into the Truth of things, Job. i. 11, 12, and ii, 5, 6. Yet not so as to be an Evidence or Ground of Conviction, for the Devils Testimony ought not to be taken in WHOLE Nor In PART.] It is a known Truth, that some unwary expressions of the primative Fathers, were afterwards improved for the Introducing and establishing of Error, as their calling the Virgin Mary, the Mother of God, &c. Hence occasion and Advantage was taken to propagate the Idolizing of her (the like might be said of the Eucha[29]rist, these assertions, above rehearsed, being apparently liable to a like Male Construction, and no less dangerous, are therefore as I said highly needful to be explain'd, and that in a most publick manner. For were they to be understood Litterally and as they are spoken, it must seem as if the Authors were Introducing among Christians very dangerous Doctrines, such, as were they asserted by the best of Men, yet ought to be rejected by all, &c. Viz. That 'tis the Devil that brings the most of Evils upon Mankind, by way of Infliction, that do befall them; And that the Witch can commissionate him to the performance of these, with many others as dangerous Doctrines, and such as seem in their tendency to look favourably upon the Antient Pagan Doctrine of this countrey, who did believe that God did hurt to none, but Good to all, but that the Devil must be pleas'd by Worshipping, &c. From whom came all their Miseries, as they believed. For what were all this but to Rob God of his Glory in the highest manner, and giving it to a Devil and a Witch; Is it not he that has said shall there be Evil in a City and the Lord hath not done it? But if any are fond of their own notions because some Eminent Men have before now asserted them; they may do well to compare them with that excellent saying, Wonders of the Invisible World, pag. 7. [About this Devil there are many things, whereof we may reasonably and profitably be inquisitive, such things I mean as are in our Bibles reveal'd to us; according to which if we do not speak on so dark a Subject, but according to our own uncertain and perhaps Humoursom Conjectures, there is no Light in us. Or that other, pag. 75. At every other Weapon the Devil will be too hard for us.] For 'tis most certain that other Notions, Weapons and Practices have been taken up with; And that the event has been answerable, the Devil has been too hard for such as have so done. I shall forbear to instance from the Dogmatical part, and shall mention some practices that as much need explaining. Mem. provid. Relat. to Witch. pag. 29, 30, 31.[55] Where account is given that it was Pray'd for that the afflicted might be able to declare, whom she apprehended herself Afflicted by, together with the Immediate answer of such Prayer. To this you once Reply'd when it was mentioned to you, that you did not then understand the wiles of Satan.

To which I have nothing to object, but it might be a good Acknowledgment; But considering that the Book is gone forth into all the World, cannot but think the Salve ought to be proportion'd to the Sore, and the notice of the Devils wiles as Universal, as the means recommending them. Another Practice is pag. 20, 21. [There was one singular passion that frequently attended her, an Invisible Chain would be clapt about her, and she in much pain and fear cry out when they began to put it on, once I did with my own hand knock it off as it began to be fastened about her.] [30] If this were done by the power or Vertue of any ord'nance of Divine Institution, it is well, but would have been much better if the Institution had been demonstrated, or was there any Physical Vertue in that particular Hand. But supposing that neither of these will be asserted by the Author, I do think it very requisite, that the World may be acquainted with the Operation, and to what Art or Craft to refer their Power of Knocking off Invisible Chains.

And thus, Sir, I have Faithfully discharged (what in this I took to be my Duty) and am so far from doing it to gain applause, or from a Spirit of Contradiction, that I expect to procure me many Enemies thereby, (but as in case of a Fire) where the Glory of God, and the Good and Wellfare of Mankind are so nearly concern'd, I thought it my duty to be no longer an Idle Spectator; And can, and do say, to the Glory of God, in this whole Affair, I have endeavoured a Conscience voide of offence, both towards God and towards Man; And therein at the least have the advantage of such as are very Jealous they have done so much herein, as to Sin in what they have done, viz. In sheltring the Accused, such have been the Cowardice and Fearfulness, whereunto the regard to the Dissatisfaction of other People have precipitated them; Which by the way must needs acquaint all, that for the future other measures are resolved upon (by such) which how Bloody they may prove when opportunity shall offer, is with him who orders all things, according to the counsel of his own Will: And now that the Song of Angels may be the Emulation of Men, is the earnest Desire, and Prayer, of Sir, Yours to Command in what I may,

R. C.

Glory to God in the Highest, and on Earth Peace and good Will towards Men.

Boston, March the 1st. 1694.

Mr. B.[56] Worthy Sir,

AFTER more than a Years waiting for the performance of a reiterated promise from one under singular obligations, and a multitude of advantages to have done it sooner, The utmost compliance I have mett with, is (by your Hands) the sight of four Sheets of recinded Papers, but I must first be obliged to return them in a Fortnight, and not Copied, which I have now complied with: And having read them am not at all Surprized at the Authors Caution in it, not to admit of such crude matter and impertinent absurdities, as are to be found in it to spread. He seems concern'd that I take no notice of his several Books, wherein, as he saith, he has unanswerably proved things to which I might reply, that I have sent him letters of quotations out of those Books, to know how much of them he will abide by, for I thought it hard to affix their [31] Natural consequences till he had opportunity to explain them. And saith that he had sent me (Mr. Baxters World of Spirits) an ungainsayable Book, &c. (tho I know no ungainsayable Book, but the Bible) which Book I think no Man that has read it, will give such a Title to but the Author, he speaks of my reproaching his publick Sermons, of which I am not conscious to myself, unless it be about his interpretation of a Thunder Storm (that broke into his House) which favoured so much of Enthusiasm.[57]

As to those papers, I have (as I read them) noted in the Margin where, in a hasty reading, I thought it needful, of which it were unreasonable for him to complain; seeing I might not take a Copy, thereby to have been inabled, more at leasure to digest what were needfull to be said on so many Heads; and as I have not flatter'd him, so for telling what was so needful, with the hazard of making so many Enemies by it, I have approved myself one of his best Friends: And besides his own sense of the weakness of his Answer, testified by the prohibition above, he has wholly declined answering to most of those things that I had his promise for, and what he pretends to speak to, after mentioning, without the needful Answer or Proof drops it.

His first main Work is after his definition of a Witch, which he never proves (without saying any thing to Mr. Gauls Scriptural description, tho' so often urged to it, and tho' himself has in his Book recommended and quoted it) is to magnifie the Devils Power, and that as I think beyond and against the Scripture, this takes him up about 11 Pages, and yet in Page 22 again returns to it, and as I understand it, takes part with the Pharisees against our Saviour in the Argument, for they charge him that he cast out Devils thro' Beelzebub, Our Saviours Answer is, Mat. xii. 25. Every Kingdom divided against itself is brought to desolation; and every City or House divided against itself, shall not stand, and if Satan cast out Satan, he is divided against himself, how shall then his Kingdom stand: And yet notwithstanding this Answer together with what follows, for further Illustration, our Author is it seems resolved to assert that our Saviour did not in this Answer deny that many did so, (viz.) cast out Devils by Beelzebub, and Page 23 grants that the Devils have a Miraculous Power, but yet must not be call'd miracles, and yet can be distinguished, as he intimates, only by the Conscience or Light within, to the no small scandal of the Christian Religion.

Tho' our Saviour and his Apostles accounts this the chief or principal proof of his Godhead, John xx. 30, 31. John x. 37, 38. John v. 30. Mark xvi. 17, 18. Acts ii. 22. and iv. 30. with many others and that Miracles belong only to God, who also Governs the World, Psal. cxxxvi. 4. Jer. xiv. 22. Isa. xxxviii. 8. Psal. lxii. 11. Lam. iii. 37. Amos iii. 6. [32] But to forbear quoting that which the Scripture is most full in, do only say that he that dares assert the Devil to have such a Miraculous Power had need have other Scriptures than ever I have seen. In Page 12. our Author proceeds and states a question to this effect, If the Devil has such Powers, and cant exert them without permission from God, what can the Witch contribute thereunto? Instead of an Answer, to this weighty objection, our Author first concedes that the Devil's do ordinarily exert their Powers, without the Witches contributing to it, but yet that to the end to increase their guilt he may cheat a Witch, by making her believe herself the Author of them.[58] His next is, if Witchcraft be, as I suppose it is, the skill of applying the Plastic Spirit of the World, &c. then the consent of the Witch doth naturally contribute to that mischiefs that the Devil does. And his last answer runs to this effect, Is it not the Ordination of God, that where the Devil can get the consent of a Witch for the hurting of others, the hurt shall as certainly be as if they had set Mastiff Dogs upon them, or had given them Poyson into their Bowels; and Gods Providence must be as great in delivering from one as from the other, and this it seems is not only his Belief, but the most Orthodox and most learned answer that our Author could pitch upon. If Witchcraft be as I suppose it is, &c. and is it not the Ordination of God, that, &c. What is all this but precarious, and begging the question, and a plain dropping the Argument he cannot manage; however, to amuse the Ignorant, and to confound the Learned, he hooks in a cramp word, if not a nonentity, (viz.) Plastic Spirit of the World, for who is it either knows that there is a Plastic Spirit, or what it is, or how this can any way serve his purpose.[59]

He then proceeds to Scripture Instances of Witches, &c. and where I thought it needful, I have, as I said, shewed my dissent from his Judgment: He accounts it unreasonable to be held to the proof of his definition of a Witch, which he makes to consist in a Covenant with the Devil, and chuses rather a tedious process about a Pistol to defend him from it, which indeed is one particular way whereby Murder has been Committed, and so the Dore becomes Culpable; But his definition of a Witch, which as I said, still remains to be proved, is to this effect, That a Witch is one that Covenants with, and Commissions Devils to do mischiefs, that she is one in Covenant, or that by Vertue of such Covenant she can Commissionate him to Kill. The not bringing Scripture to prove these two, is a sufficient demonstration there is none; and so that our Author leaves off just where he began, viz. in a bare Assertion, together with his own Biggoted experiences, hinting also at multitudes of Histories to confirm him in the belief of his definition. Here being all that I take notice of to be considerable.

[33] And now, Sir, if you think fit to improve your Friendship with the Author for the Glory of God, the Sovereign Being, the good and welfare of Mankind, and for his real and true Interest, as you see it convenient, put him in mind, That the Glory of God is the end why Mankind was made, and why He hath so many Advantages to it. That the Flames we have seen threatning the utter extirpation of the Country, must own their Original to these dangerous Errors (if not heresies) which if they remain Unextinguished, may and most likely will be acted over again.

That 'tis more Honour to own an Error in time, than tenaciously after full Conviction to retain it. But if our Author will again Vindicate such matters, please to acquaint him, that I shall not any more receive his Papers, if I may not Copy and use them; and that when he does, instead of such abstruse matters, I still pray his determination in those things I have his promise for. And thus begging Pardon for thus long detaining of you, I am, Sir, your to Command,

R. C.

Boston, March 18, 1694.

To the Ministers, whether English, French, or Dutch,

I Having had not only occasion, but renewed provocation to take a view of the Mysterious Doctrines, which have of late been so much contested among us, could not meet with any that had spoken more, or more plainly the sense of those Doctrines (relating to the Witchcraft) than the Reverend Mr. C. M. but how clearly and consistent, either with himself or the truth, I medle not now to say, but cannot but suppose his strenuous and Zealous asserting his opinions, has been one cause of the dismal Convulsions we have here lately fallen into; Supposing that his Books of Memorable Providences, relating to Witchcraft, as also his Wonders of the Invisible World, did contain in them things not warrantable, and very dangerous, I sent to him a Letter of Quotations out of those Books, &c.

That so, if it might have been, I might understand what tollerable Sense he would put upon his own words, which I took to be a better way of Proceeding, than to have affixed what I thought to be their natural consequences, and lest I might be Judged a Sceptic I gave him a full and free account of my belief relating to those Doctrines, together with the grounds thereof; And prayed him that if I err'd I might be shewed it by Scripture, and this I had his reiterated promise for. But after more than a Years waiting for the performance thereof, all that is done in compliance therewith, is that in Feb. last, he sent me four sheets of his writing as his belief, but before I might receive it I must engage to deliver it back in a Fortnight and not Copy'd.[60] A Summary account [34] of which I shall give you, when I have first acquainted you what the Doctrines were which I sent to him for his concurrence with, or confutation of, and to which I had his promise, as above.

These by way of Question, (Viz.) whether that fourth Head cited and recommended by himself (In Wonders of the Invisible World, of Mr. Gauls) ought to be believed as a truth, which runs thus; Among the most unhappy circumstances to Convict a Witch, one is a Maligning and Oppugning the Word, Work, and Worship of God, and seeking by any Extraordinary sign to seduce any from it, Deut. xiii. 1, 2. Mat. xxiv. 24. Acts xiii. 8, 10. 2 Tim. iii. 8. do but mark well the places, and for this very property of thus oppugning and perverting, they are all there concluded arrant and absolute Witches.

And if in Witchcraft the Devil by means of a Witch does the Mischief, how 'tis possible to distinguish it from Possession, both being said to be performed by the Devil, and yet without an Infallible distinction there can be no certainty in Judgment. And whether it can be proved that the Jewish Church in any Age before, or in our Saviours time, even in the time of their greatest Apostacy did believe that a Witch had power to Commissionate Devils to do Mischief.

So much to the Questions. These were sent as my belief: That the devils bounds are sett, that he cant pass; That the devils are so full of Malice, that it cant be added to by Mankind; That where he hath power he neither can nor will omit executing it; That 'tis only the Almighty that sets bounds to his rage, and that only can Commissionate him to hurt or destroy. And now I shall give you the Summary account of his four sheets above mentioned, as near as memory could recollect, in Ten Particulars.

1. That the Devils have in their Natures a power to work Wonders and Miracles; particularly that the Pharisees were not mistaken in asserting that the Devils might be cast out by Beelzebub; and that our Saviours Answer does not oppose that assertion; and that he hath the Power of Death, that he can make the most Solid things Invisible; and can Invisibly bring poyson and force it down Peoples Throats.[61]

2. That to assert this Natural, wonderful Power of the Devil, makes most for the Glory of God, in preserving Man from its effects,

3. Yet this Power is restrained by the Almighty, as pleaseth him.

4. That a Witch is one that makes a Covenant with the Devil.

5. That by vertue of such a Covenant, she arrives at a Power to Commissionate him.

6. That God has ordain'd, that when the Devil is call'd upon by the Witch, tho' he were before restrained by the Almighty, the desired mischiefs ordinarily shall as certainly be performed, as if the Witch had [35] lodged poyson in the Bowels of her Neighbour, or had set Mastiff Dogs on them.

7. That the Witche's Art of applying the Plastic Spirit of the World to unlawful purposes, does Naturally contribute to the mischiefs done by the Devil.

8. That that God which restrain'd an Abimelich and a Laban from hurting, does also restrain the Witch from Calling upon or Improving the Devil, when he will not have his Power so exerted.

9. That to have a Familiar Spirit, is to be able to cause a Devil to take bodily shapes, whereby either to give responses, or to receive orders for doing mischief.

10. That this is the Judgment of most of the Divines in the Countrey, whether English, Dutch or French.[62]

This as I said, I took to be most material in the four sheets sent to me as his belief, and is also all the performance he has yet made of his several promises; which ten Articles being done only by memory, lest thro' mistake or want of the Original, I might have committed any errors, I sent them to him that, if there were any, they might be rectified: But instead of such an Answer, as might be expected from a Minister and a learn'd Gentleman, one Mr. W—— shewed me a Letter writ by Mr. C. M—— to himself, which I might read, but neither borrow nor Copy, and so, if I were minded, could give but a short account of it.

And passing over his hard Language, which, as I am conscious to myself; I never deserv'd, (relating to my writing in the margin of the four sheets; and to these ten Articles) so I hope I understand my Duty, better than to imitate him in retorting the like. Among his many words in his said Letters, I meet with two small Objections; one is against the word (Miracle) in the first Article, the word, I say, not the matter, for the works he attributes to the Devil are the same in their being above or against the Course of Nature and all Natural causes, yet he will not admit of these to be call'd Miracles. And hence he reckon's it the greatest difficulty he meets with in this whole affair, to distinguish the works of the Devil from Miracles. And hence also he concedes to the Devil the Power to make the most Solid things Invisible, and Invisibly to bring Poyson and force it down Peoples Throats, &c. Which I look upon to be as true Miracles as that. 2 Kings vi. 18. and this is the sense I understand the word in, and in this sense, he himself in the four sheets admits it; for he has an objection to this effect, Viz. [If the Devils have such power, &c. then miracles are not ceas'd; and where are we then? (his Answer is) Where! even just where we were before, say I] so that it seems the only offence here is at my using his words. His second objection (for weight) is against the whole ninth Article, and wonders [36] how 'tis possible for one Man so much to misunderstand another; Yet as I remember, he speaking of the Witch of Endor in the said four sheets says, she had a familiar Spirit, and that [a Spirit belonging to the Invisible World, upon her calling appear'd to Saul] &c. and if so 'tis certain he gave responses, he also tells of Balaam, that it was known that he could set Devils on People to destroy them, and therefore how this objection should bear any Force I see not; The rest of the objections are of so small weight that once reading may be sufficient to clear them up, and if this be not so, he can, when he pleases, by making it Publick together with the Margins I writ, Convince all People of the truth of what he asserts; But here 'tis to be noted, that the 2d. 3rd. 4th. and 5th Articles he concedes to, as having nothing to object against them, but that they are his belief; and that the 6th. and 7th. he puts for Answer to an objection which he thus frames, Viz. If the Devil have such powers but cannot exert them but by permission from God, what can the Witch contribute thereto. And thus I have faithfully performed what I undertook, and do solemnly declare, I have not intentionally in the least wronged the Gentleman concern'd, nor design'd the least blemish to his Reputation; but if it stands in competition with the Glory of God, the only Almighty Being, his truths and his Peoples welfare, I suppose these too valuable to be trampled on for his sake, tho' in other things I am ready to my power (tho' with denying some part of my own interest) to serve him. Had this Gentleman declin'd or detracted his four sheets, I see not but he might have done it, and which I think there was cause enough for him to have done, but to own the four sheets, and at the same time to disown the Doctrine contain'd in them, and this knowing that I have no Copy, renders the whole of the worse aspect.

And now I shall give you a further account of my Belief, when I have first premised, that 'tis a prevailing Belief in this Countrey, and elsewhere, that the Scriptures are not full in the Description of, and in the way and means how to detect a Witch, tho' positive in their Punishment to be by Death; and that hence they have thought themselves under a necessity of taking up with the Sentiments of such Men or Places that are thought worthy to give rules to detect them by: And have accordingly practised, viz. In searching for Tets for the Devil to suck; Trying whether the suspected can say the Lords Prayer; And whether the Afflicted falls at the sight, and rises at the touch of the supposed Witch; As also by the Afflicted or Possessed giving account who is the Witch.

Touching these my belief is, that 'tis highly Derogatory to the wisdom of the Wise Lawgiver, to ascert, That he has given a Law by Moses, the Penalty whereof is Death; and yet no direction to his People, whereby to know and detect the culpable, till our Triumvirate Mr. [37] Perkins, Gaul and Bernard, had given us their receits, and that that fourth Head of Mr. Gauls, being so well prov'd by Scripture is a truth, and contains a full and clear Testimony, who are Witches culpable of Death, and that plainly and from Scripture, yet not excluding any other branch, when as well proved by that infallible rule. And that the going to the Afflicted or Possessed, to have them Divine who are Witches by their Specteral sight, is a great wickedness, even the Sin of Saul (for which he also Died) but with this difference, the one did it for Augury, or to know future Events, the other in order to take away Life; and that the searching for Tets, the experiment of their saying the Lords Prayer; the falling at the sight and rising at the touch of the supposed Criminal, being all of them foreign from Scripture, as well as reason, are abominations to be abhor'd and repented of. And that our Salem Witchcraft, either respecting the Judges and Juries, their tenderness of Life, or the Multitude and pertinency of witnesses, both Afflicted and Confessors, or the Integrity of the Historians, are as Authentic, and made as certain as any ever of that kind in the World; and yet who is it that now sees not through it, and that these were the Sentiments that have procured the sorest Affliction, and most lasting infamy that ever befel this Country, and most like so to do again, if the same notions be still entertain'd and finally that these are those last times, of which the Spirit speaks expressly, Tim. iv. 1. And now ye that are Fathers in the Churches, Guides to the People, and the Salt of the Earth.

I beseech you consider these things; and if you find the Glory of God diminisht by ascribing such power to Witches and Devils; His truths oppos'd by these notions; and his People aspersed in their Doctrines and Reputations, and indangered in their Lives; I dare not dictate to you, you know your duty as Watchmen, and the Lord be with you.

But if you find my belief contrary to sound Doctrine, I intreat you to shew it me by the Scripture; And in the mean time blame me not if I cannot believe that there are several Almighties; for to do all sorts of wonders, beyond and above the Course of Nature, is certainly the work of Omnipotency. So also, he that shall Commissionate or Impower to these, must also be Almighty; and I think it not a sufficient salvo, to say they may be restrain'd by the most High; and hope you will not put any hard Construction on these my Endeavours to get information (all other ways failing) in things so needful to be known; praying the Almightys Guidance and protection, I am

Yours to the utmost of my Power,

R. C.